Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19668	Fryer Iohn Frauncis of Nigeon in Fraunce A replication to that lewde aunswere, which Fryer Iohn Frauncis (of the Minimes order in Nigeon nigh vnto Paris in Fraunce) hath made to a letter, that his mother caused to be written, and sent to him out of England, in August. 1585. Wherevnto is annexed an aunswere, to that which the same fryer hath written to his father and mother: in defence, and to the prayse of that religion, which he dooth nowe professe: and to the disprayse and defacing of that religion, which is nowe professed in Englande. Whereof the fryer himselfe was a scholler and professor, vntill the yeere 1583. which was the 18. yeere of hys age. VVritten by Robert Crowley. Anno. 1586.	Crowley, Robert, 1518?-1588.; Debnam, Samuel.	1586 (1586)	STC 6091; ESTC S109119	122,478	144

we differ not in the thing signified although we differ in the signes Theyr signes were Manna and the Rocke or water that ishewed out of the Rocke and our signes are the Breade and the Cuppe or the wyne vsed in the Lords supper But the spirituall meate and drinke that both they and wee doo eate and drinke is the very body and bloud of Christ that innocent Lambe that hath béene slaine for the sinnes of the world euen from the beginning of the world And to giue vs occasion to consider that not euery one that receiueth the Sacrament dooth also receiue the body and bloud of Christ S. Austen sayth thus O●r Fathers not their Fathers They to whom we are like not they to whom they were like That is to say the faythfull not the vnfaithfull did then and doo nowe eate the body and drinke y e bloode of Christ our Sauiour But wyll you see more out of S. Austen in the same 26. treatice vpon Iohn Qui ma●●ucat carnem meam bibit meum sanguinem in me manet et eg● in illo Hoc est ergo man●ncare illam escam illum bibere potum in Christo ma●●re illum manentem in se habere Ac ●er hoc qu● non manet in Christo in quo nō manet Christus proculdubio nec manducat spiritualiter carnem eius nec bibit etus sanguinem licet carnaliter visib●liter premat dent●bus sacramentum corporis sanguinis Christi sed magis tantae rei sacramentū ad iuditium sibi manducat bibit He that eateth my flesh and drinketh my bloode dwelleth in me and I in him To eate that meate therefore and to drinke that drinke is this For a man to dwell in Christ and to haue Christ dwelling in him And héereby it appeareth that who so dwelleth not in Christ neither hath Christe dwelling in him the same no doubt doth neither ●ate his fleshe spiritually nor drinke his bloude although he doo fleshly and visibly presse with his téeth the Sacrament of the body and bloude of Christ but rather he dooth eate and drinke the Sacrament of so excellent a thing to be a condemnation vnto him self Thus you may sée Master Fryer John how rashly you haue written in that you haue sayd thus If any bodye eate of this breade meaning I am sure of that Sacrament that is kept ouer your high altar he shall liue for euer And the bread that I wyll giue is my fleshe for the life of this worlde You say If any body eate of this breade c. S. Austen sayth No body but such as dwell in Christ and haue Christ dwelling in them eyther doo or can eate the flesh of Christ but doo by the receiuing of the Sacrament of so excellent a thing eate and drinke to their owne condemnation Nowe I leaue you to try this matter with S. Austen If you can entreate him to recant so it is If not your best way is to recant your selfe And yet one other sentence of S. Austen in the same treatice vpon Iohn Nonne buccella dominica venenum fuit Iudae tamen accepit cum accepit inimicus in eum intrauit non quia malum accepit sed quia bonum male malus accepit Was not the Lords soppe a poysonne to Iudas and yet he receiued it and when hee receiued it the enimie entred into him not because he receiued an euill thing but because he being euill did receiue a good thing after an euill sorte Much more might be saide to this effect but I leaue you as I sayd before As touching the other sentence that you cite out of this sixt of S. Iohn which is thus If you doo not eate the fl●sh of the sonne of man and drinke his bloode you shall not haue life in you I would wyshe you to looke on that which S. Augustine wryteth in the 16. Chapter of his thyrd booke De doctrina christiana Nisi manduca●eritis inquit carnem fi●ij hominis sanguinem biberitis non habebitis vitam in vobis Fac●nus vel ●●agitium videtur iubere F●gura est ergo praecipiens passioni dominicae esse communicandum suau●ter a●que vtiliter recondendum in memoria quod pro nobis caro eius crucifixa vulnera●a sit Except saith he you shall eate the fleshe of the sonne of man and drinke his bloud you shall not haue life in you He séemeth to commaund an heynous or horrible facte It is therefore a figure commaunding that we should be partakers of the Lordes passion or suffering and that we should swéetely and profitably laie vp in memory that his flesh was crucified wounded for vs. Immediatly before these wordes S. Augustine hath written thus Si praeceptiua locutio est aut flagitium aut facinus vetans ●ut vtilitatem aut benefi●entiam iubens non est figurata Si autem flag tium aut facinus videtur iuber● aut vtilitatem aut beneficentiam vetare figurata est If the spéeche be a commaundement that forbiddeth an heynous or horrible fact or that commaundeth profitablenes or beneficence then the spéeche is not figuratiue But if it be a spéeche that séemeth to commaunde an heynous or horrible fact or to forbidde profitablenes or beneficence then it is a figuratiue spéeche By this Rule all these places that you haue alledged out of the 26. of s Mathew The 14. of s Mark The 22. of s Luke the 6. of S. Iohn are siguratiue spéeches For vnderstanding them after the Letter as you doo they séeme to commaund an heynous and horrible fact that is To eate the fleshe and to drinke the bloude of a man But taking them for figuratiue spéeches as we doo and as they are indéede they doo commaunde a very profitable thing that is as S. Austen hath saide to be partakers of the pass●on or su●fering of the Lord and swéetly and profitably to lay vp in memory that his fleshe was crucified and wounded for vs. If you haue not vowed neuer to reade ought that either is or can be written by anie of vs that are Protestants or if you will with a duetifull reuerence reade the workes of thys auncient and learned Catholick Father saint Austen I doubt not but that you wil eare long time be past doo as the Prophet Ieremie writeth of Ephra●m in the ●1 Chapter of his prophesi●s which place you haue cited for another purpose that is strike your selfe vpon your thigh and say I am confounded I am ashamed that euer I went out of England following the counsell of a blinde ghostlie father When that blind bu●●arde had abused my tender yéeres and had put into my heade that I had béene brought vppe in heresie I might haue imparted this with my gray headed instructors which had béene able to instruct me as nowe one of them hath doone If our merciful father shall s●e that in you that he did then sée in Ephraim vndoubtedlie this wyll come to passe to

Dauid saying Miserere mei Deus secundum magnam misericordiam tuam And all the while that he sayeth the Psalme the other whippeth himselfe In the meane season whilst that one doth say the foresaid psalme I haue giuen my selfe for deuotion sake because that Christ was whipped for me foure hundred stripes Euery Friday from our Ladies day in Lent to May day I whip my selfe for your sake And I pray for you vnto the intēt that it may please God to turn your harts saue your souls Crowley Procéeding in the declaration of the straightnes of your life you say that you lie in your clothes in bed without shéetes and yet you kéepe your selues cleane It may be so for you haue leasure enough to knacke your créepers when they begin to molest you and Sta●●sacre is a soueraine thing to destroy that cattell that is accustomed to bréede in the beddes and bosomes of such lasye Lubbers as doo accustome themselues to lye in their clothes If it bée a point of holines to lye in bedde without shéetes then are the common sort of people in diuers parts in England as holy as you for they neuer lie in any yet they putt of their clothes when they goe to bedde And I my selfe hauing béene in some of those parts of the Realme haue taken such lodging as the Country vseth but I haue not lyen in my clothes as you say that you doo I doo know by that little experience that I haue had therein that after a man is acustomed for some space to lie in blankets he will chose rather to continue that kind of lodging then to change it But let this matter passe for a Louse bredde in blankets is not more holye then that Louse that is bredd in shéetes And this Epitheten lousie hath bene thought méete for a Fryer euer since I could remember You say that you got to bedde at eight of the clocke c. I know diuers Artificers in London and I think such may be found in Paris also that labouring sore all the day long doo not sléepe before eleuen of the clocke and yet ryse againe at foure or fyue at the furdest so y t they sléepe not aboue 6 howres in one night where as by your own confession you doo commonlie sléepe 7 houres and doo no labour at all but loyter all the day long The Religion therefore of those labouring Artificers is in that point straighter then yours When you doo or when anie of you dooth a misse hee that hath offended must doo penaunce If this be true thē must you all doo penaunce euerie day For as the Psalmist saith 19. Delicta quis intelligit Who can be able to tell how oft he offendeth And Salomon saith Prouerb 24. Septies cadet iustus And as your sort doo reade his words Septies in die cadet iustus The righteous person shall fall seauen times in a day But I am sure your meaning is not of such offences as Salomon speaketh of That is of déedes that are doone words that are spoken and thoughts that are conceiued contrary to Gods commaundements but your meaning is of offences cōmitted against the Rules of your Religion As when you lust or long after anie kind of fleshe when you be slacke in arysing to sing your Mattins before your blessed Sacrament of the Altar when being drowsye you singe not lustilie when you passe by anie of your Idoles and doo not dowke lowe enough to them when you lowte not lowe enough to your Prior and other your auncients in Religion when you thinke not so reuerently of euery point of your Religion as you haue béene taught to doo when you behaue not your selfe so deuoutlie in singing your Mattins and high masses as you should doo when you speake to anie of your fellowe Fryers either at dinner or at supper or in the night and when you thinke well of or wishe well to anie of those Heretickes that haue had the bringing vpp of you and haue béene too carefull for you I coniecture that these bee the misdéedes that you must doo penaunce for As for the breaking of Gods commaundements that is no offence amongst Minime Fryers Well you say that your penaunces are to fast breade and water c. By this I coniecture that your common drinke is wine Manie honest men that laboure sore haue water for their common drink I haue heard of an Abbot in England that inioined his horse such penaunce because he felt him too lustie sturring vnder hym Syrra said the Abbot to his horsekéeper sée that you giue not thys horse any thing for the space of these tenne dayes but onely breade and water Was not this great pennance for the poore horse to endure thinke you The quality and quantity of your bread may bee such that it shall rather be a pleasure then a punishment to bee put to that pennaunce But graunt that your breade which you eate when you be put to penanuce be such as King Achab commaunded to be giuen to Michaeas the Prophet 3. Reg. 22. The bread of tribulation and the water of sorrow Yet what a satisfaction is this for so haynous an offence as the transgression of the leaste of Gods commandements Adam was inioyned much greater penaunce thē this and much longer time then for the space of one day For it was sayd to him by God himself In the sweat of thy face thou shalt eate thy breade all the daies of thy life till thou shalt be turned againe into the earth c. And yet all this penaunce could not satisfy for that one sinne that he committed when he tasted of the forbidfruite Yea although all his posterity euen vnto this day had doone and we our posteritie should doo such penaunce as you speake of continually euen to the end of the world yet all this long penaunce could not reuerse this sentence pronounced by God himselfe Morte morier●s Thou shalt die the death Onely the death of him in whom there neuer was any sinne is sufficient to satisfy for all sinne Your dyning vpon the earth with bread and water the kyssing of your brethren the Friers féete the whipping of your selues for the space of halfe a quarter of an howre more or lesse at the discretion of the chéefe father may be some outward signe of inward sorrow conceiued for some offence committed and some argument of detestation thereof inwardly in the heart But an Hipocrite may doo as much as all this and yet delight in his wickednes still Reade the 58. Chapter of Esaies prophesies Nunquid tale est ●eiunium quod elegi per diem affligere hominem animam suam c. Is this the fast that I haue chosen saith the Lord by the Prophet for a man to afflicte his owne soule for the space of a day to bowe downe the heade like a Bulrush to lye in sackcloth wylt thou call this a fast and a day acceptable to the lorde c. But when

seauen golden candlesticks are y e seauen Congregations Yea we say with saynt Paul 1. Cor. 10. Calix benedixionis cui benedicimus nonne communicatio sanguinis Christi est Panis quem frangimus nonne participatiò corporis Domini est The Cuppe or as you call it the Chalice that we blesse is it not the Communion of the blood of Christ The bread that we breake is it not the partaking of the bodye of the Lord Quoniam vnus panis vnum corpus multi sumus Omnes quidem de vno pane de vno calice participamus For we being many are but one loafe of breade and one body And we doo all take part of one loafe of bread and of one cuppe If you therefore would deny that the Sacramentall cuppe is the Communion of the blood of Christ or that the sacramentall breade is the partaking of the bodie of the Lorde we would say that you doo lie and doo make the Apostle Paule a lyar and so consequently God himselfe for the spéeche that Paule vseth is not his but Gods that spake in him We doo beléeue that the body and bloud of Christ are giuen taken eaten and drunken of the faithfull in the Lords supper after a heauenlie and spiritual manner but yet verily and indéede Yea and that faith is y e meane whereby the bodie and bloud of Christ are receiued in the Supper All this we beléeue and confesse and your selfe Frier John had once learned this and did confesse it in my Church without Creplegate of London before many witnesses You doo vs open wrong therefore in that you say that we make God a lyer and say that he gaue not his body to his disciples but bread onely which is fully contrarie to the foresaid texts of Scripture And as touching the sentences that you cite out of the sixt Chapter of S. Iohn we acknowledge Christ to be that bread that came downe from heauen And that whosoeuer shall eate of that bread shall liue for euer And he that eate●h not the flesh of the sonne of man and drinketh not hys bloud shall not haue life in himselfe But he that eate●● the flesh of Christ and drinketh his bloude shall haue life euerlasting and Christ will rayse him vppe in the latter day But héere you must gyue vs leaue to sale as S. Austen dooth and we must request you to thinke no worse of vs then you doo of him so long as we shall shewe our selues to be of one minde with him For hee is a Catholick docter and I thinke you doo take him so to be If we therefore shall shewe our selues to be of one minde with him I hope you will take vs for Catholickes also First I must tell you that in the place that you cite the words be thus Ego sum panis vi●●s and not panis v●tae That is the liuing bread and not the bread of life I note this because the meaning of our Sa●●our Christe was as you haue said to bring the Jewes to the knowledge of his diuinity by considering that the Manna which fell from heauen and was accounted to be the bread of life was not that liuing bread that liueth and hath life of it selfe and is the fountaine of life to al liuing creatures y t they might be occasioned to sée that the Manna was to the Fathers as our Sacrament is to vs a visible ●●gne representing vnto thē this liuing bread as ●ur Sacrament dooth represent the same vnto vs. Concerning this matter saynt Austen wryteth thus in his 26. treatise vpon the Gospell of saint Iohn Patres vestri Manna manducauerūt mortui sunt nō quia malū erat Māna sed quiamale māducauerūt Hic est panis qui de coelo descēdit Hunc panē significauit manna Hunc panē significauit altare Dei Sacramēta illa fuerūt in signis diuersa sunt sed in re que significatur paria sunt Apostolū audi Nolo enim vos inquit ignorare fratres quia patres nostr● omnes sub nube fuerūt omnes mare trāsierūt omnes per Mosen baptizati sunt in nube in mari omnes eandē escā spiritu alem manducauerunt Spiritualem vtique eandē nam corporalem alterā quia illi Manna nos aliud spiritualem vero●quam nos Sed patres nostri non patres illorum quibus nos similes sumus non quibus illi similes fuerunt Et adiungit Et omnes eundem potum spiritualem biberunt Aliud illi aliud nos sed specie visibiliquidem tamen hoc idem significante virtu●e spirituali Quomo●o enim eundem potū Bibebant inquit de spiritu●li sequēte p●tra petra autem erat Christus Indepanis inde potus Petra Christus in signo verus Christus in verbo in carne That is to say Your Fathers did eate Manna and are deade not because Manna was an euill thing but because they did not eate it aright This is the bread that came downe from heauen Manna did signifie this breade The Lordes Altare did signifie thys breade Those thinges were Sacraments in signes they be dyuers but in the thing that is signified they are alike Gyue care to the Apostle For he sayth Brethren I would not haue you ignorant that all our Fathers were vnder the Clowde and that they did all passe thorow the Sea and that they were all baptized by Moses in the clowde and in the Sea and that they did all eate one and the same spirituall meate The same spirituall meate indéede for the corporall was another for they did eate Manna and we an other thing but the spirituall was the same that we doo eate But these were our Fathers not theirs They to whom we are like not they to whom they were like And hée addeth to this And they did all drinke of one spirituall drinke but in the visible kind they did drinke one thing and we another and yet signifying the self● same thing in spirituall vertue But howe was it the same drink They dranke sayth he of y e spirituall Rocke that followed them and that Rocke was Christ Hence was the bread and hence was the drinke In a signe the Rocke is Christ but Christ indéede is in the word and in the flesh Can any man wryte or speake more plainly on our side in this matter then S. Austen hath doone in these wordes that I haue héere ●ited Doth he not plainly affirme that the Manna was to the faithfull Fathers in the wilder●es euen the selfe same thyng that the sacramentall breade in the Lordes supper is to vs nowe And that the Rocke in the Wildernes was vnto them the same thing that the cuppe in the Lords supper is vnto vs nowe And what wyll you haue vs to grant you a reall presence of Christes bodie and bloode in the Manna and in the Rocke And howe can you then require vs to grant it in the sacramentall bread wine S. Austen sayth that they and

blood that nowe they be in him and through him a glorious spouse vnto him not hauing spotte or wrinkle or any deformity of s●me The promises of Christ you denie in that you say that not euery one that beléeueth and is baptised shall be saued no not though they make their beléefe knowne vnto men by their obedience to Christ in folowing the Rule that he hath prescribed and endeuouring to doo as their heauenly Father hath commaunded But he that wyll be saued must liue in obedience to your holy father the Popes holines Thus much for y e applying of those words vnto you and other Popish Religious that Saint Austen wrote against the Donatistes Nowe to the Rule of your Religion which is as you say neuer to eate flesh c. In his first Epistle to the Corinthians and the 8. Chapter S. Pauls writeth thus Esca autem nos non commenda● Deo Meate doth not make vs more acceptable to God Neither are we the better if we eate nor the worse if we eate not And againe in the sixt of the same Epistle Esca ventri venter escis Hunc has destruet Dens Meats is appointed for the belly and the belly for the meate but God wyll destroy both the one and the other By these places and diuers other it appeareth that Christians haue liberty to vse all Gods good creatures and that they are not the better or more acceptable in Gods sight When they doo vse them nor lesse acceptable when they refuse the vse of them except the refusall doo procéede of an opinion of some holines or vnholines in the vse or refusall of them If you féede not to fill your bellyes but to sustaine nature with thankes to God for his creatures you doo well But you are i●●greater danger to excéede in eating when you féede vpon delicate fishes and fruites then if you did féede vpon such kindes of flesh as the common sorte of people are accustomed to féede on It is the moderate vse of Gods creatures and our thanks giuen to him for them that doo make our eating or abstayning acceptable vnto him Your eating but once in a day from the day of All saintes to Christmas day and from Shro●● sunday to Easter which you call fasting is nothing For you may eate as much at one meale as might suffice you at two or thrée The like is to be thought of all your wednesdayes fastings for they are but a diuersity in eating or féeding Your refrayning the touching of money may be thought to be a toy to mocke an Ape with all And your rysing at mydnight may be opposite to your sléeping at noone You say that you doo at midnight sing your Mattins before the blessed Sacrament of the Altar the precious bodie and blood of our Lord and Sauiour Christ which is there kept ouer the high Altar What pleasure you doo or can doo to that Sacramēt by singing your Mattins before it I can not vnderstand for I think it can not heare any one word that you doo either sing or say and so it can not be delighted with the hermonie of your musicke I put you in minde of these thinges because your greatest Clerkes haue written that Christ is not in that blessed Sacrament of yours with his dementions and liniaments of bodie neither with his Organs of sences but meruailously with out the distinction of parts I thinke therefore that in the cold wether it were more wisedome for you to kéepe your selues warme in your beddes that when you be waking you may sing and make melodie in your harts to God then to rise out of your bedds and sit quyuering and quaking in your wyde and cold Quyer to pleasure him with musicke that hath not one eare to heare your harmonie For vndoubtedly you can not but wysh that you had doone before you haue well begunne And what thankes can you looke for at the handes of that Sacrament that you sing your Mattins before And in the hotte or warme wether I thinke it shoulde be more profitable for you to be in your studies if you haue any at a conuenient houre endeuouring to learne the meaning of y e Prophete in those Psalmes that you vse to sing in your Mattins for the most parte without vnderstanding Well you sing two or thrée high masses euery day I thinke you mistake your termes For in such Churches as yours there is but one high masse whether it be sayde or songe the other though they be songe are not called high masses for they are not that masse that is appointed for that day but of our Lady of S. George of S. Dionice S. Frauncis or some other But what masses soeuer you sing or say the moe the worsse and the fewer the better For the best is but Idolatry der●gation to the glorye of Christes passion and seducing of Christians and a méere mockerye of Christes holy institution You procéede now in the declaration of the straightnes of your Order and thus you say The Fryar Wee lye in our clothes in bedde without sheetes and yet we keepe our selues cleane We goe to bedde at 8 a clock and rise at halfe an hower past a leuen We returne to our bedd at halfe an houre past 2 or most commonlie at three and rise againe at sixe When we haue doone or when any one of vs hath doone a misse he that hath offended must doo penaunce Our penaunces are to fast bread and water to sit and dine vpon the earth to kisse our bretherens the Fryers feete to whyp our selues the space of halfe a quarter of an houre more or lesse according as the cheefe father thinketh good we dare not speak one to another in the night time except necessity cōstraine vs. We dare not strike one another in iest or in earnest Our whips are made some of whyp corde the length of mine arme with long knots cūningly wrought Other of our whyps are made of yron chaines such as women are wont to hang their keyes vpon Other haue their whips with siluer pins to the intent that the backe canker not My whyp is made of whypcorde I had another made of the foresaid chaines which I haue vsed manie times I haue be it spoken to the honor of God whipt my selfe often times I think forty times aboue In which whipping as I feele often times extreame paine so also I haue heauenly cōsolations in so much that it is an easie thing with me now to giue my self 400. stripes at once before that I leaue God knoweth I lye not when we whip our selues either for deuotion sake in remembraunce of the bitter passion of our Sauiour or els when wee whyp our selues for penaunce we doo put of our garments to the reynes of our backe and turne our hood aside so that our backe armes and shoulders are naked being so naked with a discipline as we call it or a whip in our hande one of the Fryers beginneth the 50. Psalme of

were for that Apostacie conquered by the Assyrians and the remnant of them carryed into strange landes farre off Of thys conuerting or turning of the posterity of this people the Prophet Ieremie dooth write after this manner Audiens audiui Ephraim trans●igrantem or as it is in the Hebrewe plangentem Castigastime Domine et eruditus sum or as it is in the Hebrew castigatus sum quasi iteuencus indomitus Conuerte me conuertar quiatu Dominus Deus meus Postquam enim conuertistime egi poenitentiaem postquam ostendistimihi per cussi femur meum Confusus sum erubui quoniam sustinui opprobrium adolescentiae meae c. I haue in verye déede sayth the Lorde heard Ephraim flytting out of his Country or as the Hebrewe hath it making great or pittifull lamentation saying after this manner O Lord thou hast corrected mee and I am thereby instructed or as the Hebrewe hath it I am chastened like an vntamed Bullocke Doo thou turne me and then I shall bée turned for thou art the Lord my God And after thou haddest turned me I repented And after thou diddest she we vnto me that is after thou diddest let me sée the filthines of myne owne life I dyd strike my thigh I was confounded I was ashamed for I did beare the reproche of mine owne youth Is not Ephraim a sonne that I estéeme much off Is he not a Ladde in whom I am delighted For since I haue spoken of him I will still remēber him And therfore the bowels of my compassion are mooued towardes him and in pittie I wyll haue compassion vpon him sayth the Lord. The due consideration of these wordes might haue moued you to doo the contrary of that which you say you were by them mooued to doo Ephraim had forsaken the right Religion of GOD and hee had embraced the Religion of Baall which was a wrong Religion he had forsaken the precepts and commaundements of God and embraced the precents and commaundements of men He had refused to hearken to the voyces of the true Prophets of God and had gyuen eare to the Prophets of Baal which were false Prophets Hée had left of to walke in those right and high wayes that the Lorde had taught his own people to walk in he had chosē thē to walk in by waies such as y e Lord forbad his people to walk in And haue not you doone y e like You were baptised in the right faith of Christ Jesus which your Godfathers your Godmother confessed at y e time of your baptising and desired for you that you might be baptised in that Fayth which they did then confesse And you were baptised in that fayth and were named Samuel But nowe you are called John Frauncis as your selfe haue written and therefore I feare you haue renounced your first Baptisme and haue béene rebaptized in the Romysh Catholike fayth professing and promising to beléeue and to doo all that that Antichristian Church teacheth and commaundeth You were brought vp in the knowledge of your duety towards God and your duety towards man but nowe you call that knowledge heresie and such as haue béene your instructors therein heretikes You haue and doo styll refuse to heare the voyce of the Preachers of the Gospell of Christ which are the true Prophets of this time and your eares are open to the voyces of the preachers of popysh ceremonies fayned and false miracles and all manner deuises of men which are the false prophets of this time You haue left the way of truth wherein God requireth his owne people to walke seruing him in spirite and truth that is in true holines righteousnes and you haue chosen to walke in by waies euen such as the Lord hath forbidden his people to walk in Namely the hearing of masses and therein gyuing diuine honour to creatures that is to bread and wine therein vsed and holden vp and shewed that they may be worshipped by such as be present In kyssing the Reliques of Saints in the supersticious refrayning of the vse of Gods good creatures wherein God hath giuen liberty to all men that will reuerently vse them and be thankfull to him for them In making inuocations and prayers to Angels to deade men such as be called Saints not knowing whether they can hear you or whether they can helpe you or no. In praying for the deade not knowing whether they doo stand in néede of your praiers or no. Yea not knowing whether your prayers may profite them or no. In honouring God and hys Saints by Images directly contrary to hys expresse commaundement Thou shalt not make to thy selfe any grauen Image c. In vowing performing the vow of wyuelesse chastitie and yet with this causion Si non castè tamen cautè If not chastlie yet warily In performing the vowe of wilfull pouertie and yet enioy all thinges necessary in great plenty In taking vpon you y e yoke of obedience to such as God hath not commandèd you to obey but shaking of that yoke of obedience that God hath layd vpon all mens neckes Namely to naturall Parents Princes and al maner of Gouerners In dooing penaunce as you terme it by fasting bread and water by dyuing vpon the earth by whypping your selfe with a discipline of whypcords or chaynes of wyar or with pynnes of siluer taking vpon you by these meanes to redéeme your owne sinnes and the sinnes of others also And so consequently entruding your selfe into the Office of Christ which is to be the onelie mediatour betwixt God and man and the onely propitiator to obtaine mercy for the sinnes of the world If you had considered these words of Ieremie aright and as you shoulde haue doone applying them to your selfe as I hope nowe you wyll doo then you would haue cryed with Ephraim as I hope you will nowe crye Turne me and I shalbe turned for thou art the Lord my God And when the Lord shall turne you as I hope he will at the last turne you so that you shall from the bottome of your harte repent that euer you left the highe way of righteousnes to walke in these by wayes of wickednes you will not as you terme it do penaunce in whypping your selfe with your discipline as you call your whip wherwith you haue giuē your self so many hundred lasshes but you will submit your selfe vnder the mightie and mercifull hand of our heauenlie father to be chastined at his hande according to his good pleasure that by his fatherly corrections you may be brought to sée the greatnes of your owne folly wherein you haue walked And so with Ephraim strike your selfe on the thigh and say I am confounded and ashamed I haue borne the rebuke of my youth And then vndoubtedly the Lord wil say of you as he did of Ephraim Is not Samuel a sonne that I make greate account of Is he not a ladde in whom I am delighted Sith I haue spoken of him I wyll still remember him And